Results 241 - 260 of 6029
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Results from: Notes On or After: Thu 12/31/70 Author: DocTrinsograce Ordered by Date |
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Results | Verse | Author | ID# | |||
241 | Ears Covered So as Not to Hear | Job 36:12 | DocTrinsograce | 243348 | ||
Yes, history is not something everyone studies, let alone church history. The Enthusiasts were ones who marginalized God by refusing to learn from Him by His only self-revelation, the Bible... or even Christ the Word. What messes they caused! | ||||||
242 | The Honoring of the Sabbath | Rom 1:6 | DocTrinsograce | 243347 | ||
"Unique to the Kirk [church] at the time of the Reformation, however, was the insistence that no other days be credited with religious significance. In fact, when asked in 1566 to review the Second Helvetic Confession, a respected document penned by the Reformer Heinrich Bullinger, the Scots felt compelled to offer qualified appreciation of the text, calling attention to their disapproval of the confession's tolerance for the celebration of Christmas, Pentecost, and Easter, “feast days†with no warrant in Scripture. "The Kirk, to be sure, never entirely succeeded in discouraging Christmas festivities in Scotland, and rarely have churches or Christians elsewhere in the world embraced the Kirk's argument for the complete eradication of a Christian calendar, and thus the refusal to attribute religious significance to any day beyond Sunday. "Nevertheless, the Kirk's general privileging of a weekly rhythm for work and Sabbath rest over a liturgical calendar year orienting believers toward various seasons and days defined by Christ's earthly ministry has affected attitudes toward both worship and work throughout the world. Fewer holy days translates, not only linguistically but also socially and historically, into fewer holidays. What sociologists have called “the Protestant work ethicâ€â€”an orientation in historically Protestant countries toward good, honest, hard work—is arguably the fruit of not only a general emphasis in Reformation thought on the godliness of every vocation but also a peculiar insistence in Scotland that believers should pause every Sunday for worship and respite, and more or less work the rest of the time." --Aaron Denlinger (2016) |
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243 | Trusting in the King | John 11:3 | DocTrinsograce | 243346 | ||
"The sisters of Lazarus acquainted the Lord with the desperate condition of their brother, appealed to His love, and then left the case in His hands, to be dealt with as He saw best. They were not so irreverent as to tell Him what to do. In this they have left all praying souls a worthy example which we do well to follow. 'Commit thy way unto the Lord': that is our responsibility. 'Trust also in Him' [Psalm 37:5]; that is our happy privilege. 'Trust also in Him,' not dictate to Him, and not demand from Him. People talk of 'claiming' from God. But grace cannot be 'claimed,' and all is of grace [Ephesians 2:8]. The very 'throne' we approach is one of grace [Hebrews 4:16]. How utterly incongruous then to talk of 'claiming' anything from the Sitter on such a throne!" —A. W. Pink (1886–1952) |
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244 | Ears Covered So as Not to Hear | Job 36:12 | DocTrinsograce | 243342 | ||
"But if they do not hear, they shall perish by the sword And they will die without knowledge. But the godless in heart lay up anger; They do not cry for help when He binds them." (Job 36:12-13) "It is an illusory [based on an illusion; i.e., not real] belief of the Enthusiasts that those who keep reading Scripture or hearing the Word are children, as if no one were spiritual unless he scorned doctrine. In their [the Enthusiasts'] pride, therefore, they despise the ministry of men, and even Scripture itself, in order to attain the Spirit. "I maintain that it is easy to judge the spirit that actuates those who scarcely allow men to teach what the apostle bids to handle constantly (Hebrews 5:14); who pretend that the neglect that is here so severely reproved is in fact praiseworthy; who take away the Word of God, the only true rule of discernment, which is declared here to be necessary for all Christians." --John Calvin (1509-1564) |
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245 | Self-Condemned | Titus 3:10 | DocTrinsograce | 243341 | ||
"History is thick with the stench of decay rising from dead consciences." --Maureen Mullarkey |
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246 | The Utter Uselessness of Pietism | Gal 3:3 | DocTrinsograce | 243339 | ||
"How many of us try to clean ourselves up before approaching the Lord's Table, as if there were some degree or level of purity that we could reach that would make us acceptable to God? The command to love God with all your heart and your neighbor as yourself should be sufficient to make you recognize your utter inability to do so. In all likelihood, the thinking that we have to make ourselves right and acceptable before God before he will accept us probably derives its origin from the influential but flawed theology of Pietism. For what man could ever clean himself up enough to make himself acceptable to God? And if he could clean himself up to that degree, then what further need would he have of a Savior or the nourishment of the Lord's Supper? He would be self-sufficient. The whole point of both the gospel and the Lord's Supper for Christians is to continually recognize our own spiritual bankruptcy and dependency on the grace and promises of Christ. "In his letter to the Galatians Paul asks Christians who were in danger of thinking they could add to Christ's work or make themselves acceptable by some other way, 'Having begun by the Spirit, are you now being perfected by the flesh?' (Gal 3:3). No, this is folly, because what God still wants from us as Christians is a broken Spirit, one which still recognizes its own moral and spiritual inability and complete need of God's grace to move on. One that says, 'have mercy on me, I am insufficient for the task.' Anyone who thinks, therefore, that they can approach the Lord's table with a pure undefiled heart are really missing the point of the gospel. "This erroneous concept of post-Christian self-sufficiency, I believe, comes from the mentality that we were saved at some point of time in the past, when we prayed or confessed our faith, but now since we are already a Christian it is our job to keep ourselves 100 percent pure. If not 100 percent, what will God accept? 99 percent? We don't even approach that. We start by grace but think the Christian life is maintained by self-effort and that Christ blesses us in accord with how well we are doing. We believe we got into the kingdom without works but now think that to maintain good standing before God we must personally maintain our justification before God. Now we must scale the mountain of the Christian life by making ourselves good enough for God." --John Hendryx (2006) from his essay, Pietistic versus Biblical Sanctification: http://www.reformationtheology.com/2006/03/pietistic_vs_biblical_sanctifi.php |
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247 | Every-Member Ministry | Eph 4:12 | DocTrinsograce | 243337 | ||
Not by neglecting the means of the Word, not by "secret revelations of the Spirit," not by private interpretations, not by neglecting the ministry of the church... The following is an excerpt by Charles Hodge on Ephesians 4:12. He handles the Greek with that well needed training of every teacher of the Word. http://heidelblog.net/2016/07/hodge-on-every-member-ministry-ephesians-412/ |
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248 | Obvious Evidences: Charity or Vitriol? | Eph 5:7 | DocTrinsograce | 243325 | ||
"Beginning in Ephesians 4:17, Paul's main concern in outlining the practical results of faith in Jesus is to remind us that life as Christians is unlike life as unredeemed people. Holiness and the pursuit of God's will must characterize God's people, not falsehood, sexual immorality, theft, malice, covetousness, and foolishness (Eph. 4:17–5:17). Such ungodliness, if engaged in impenitently, leads finally to destruction, but Spirit-animated love, truth, and goodness strengthen us in Christ, restoring us to wholeness (Eph. 3:14–21; 4:15–16; see also 1 Cor. 8:1; 2 Peter 2). "The apostle's contrast between life in Christ and life as a citizen of this unbelieving world means that his contrast between drunkenness and life in the Spirit is not an abrupt shift in his thinking. Drunkenness is one of the many destructive impulses of the Gentiles (unbelievers); thus, it is inconsistent for those who profess Christ to drink excessively. Like the rest of Scripture, Paul does not forbid alcohol consumption altogether. God's Word permits the wise use of alcohol, but it forbids drinking to the point of intoxication (Ps. 104:14–15; Prov. 23:20–21; Rom. 13:13). "Being filled with too much alcohol leads to drunkenness and destruction. Being filled with the Holy Spirit, on the other hand, results in sobriety and edification. When the apostle exhorts us to be filled with the Spirit in Ephesians 5:18, he is not teaching that those in Christ get a measure of the Holy Spirit that comes and goes at will. The Spirit seals every believer until the day of redemption, and He does not leave us (Eph. 1:13; 4:30). Given the book of Ephesians' stress on the work of the triune God in salvation and on the fullness of Christ (1:15–23; 3:14–19), Paul's stress on being filled with the Spirit points to our need to be conformed to God's own character. The Holy Spirit exists in perfect, indivisible union with the Father and Son, and He is the agent by which God's fullness indwells His people. We now experience a taste of this fullness in part, though we do not yet fully enjoy the communion with the Lord that will be ours when are glorified. To be filled with the Spirit is to yield ourselves willingly to His sanctifying work as He prepares us for that final day. In so doing, our union with Christ is strengthened, our fellowship with the Father is enhanced, and we increasingly bear the image of God Himself." See also Psalm 149; Habakkuk 3:17-19; Galatians 5; Colossians 3 --Ligonier Ministries Tabletalk www.ligonier.org |
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249 | Church of the Word or Word of the Church | Rom 10:7 | DocTrinsograce | 243322 | ||
"The Reformers called this 'enthusiasm' (literally, 'God-within-ism') because it made the external Word of Scripture subservient to the inner word supposedly spoken by the Spirit today within the individual or the church. In 2 Corinthians 3, Paul's letter-Spirit contrast refers to the law apart from the gospel as a 'ministry of death' and the gospel as the Spirit's means of justifying and regenerating sinners. Gnostics, enthusiasts, and mystics throughout the ages, however, have interpreted the apostle's terms as a contrast between the text of Scripture ('letter') and inner spiritual knowledge ('spirit'). "If only it were that easy to identify the 'two sects' in our day. Tragically, 'enthusiasm' has become one of the dominant ways of undermining the sufficiency of Scripture, and it is evident across the spectrum. Rome has consistently insisted that the letter of Scripture requires the living presence of the Spirit speaking through the Magisterium. Anabaptists and Pietists have emphasized a supposedly immediate, direct, and spontaneous work of the Spirit in our hearts apart from creaturely means. Enlightenment philosophers and liberal theologians -- almost all of whom were reared in Pietism -- resurrected the radical Anabaptist interpretation of 'letter' versus 'spirit.' 'Letter' came to mean the Bible (or any external authority), while 'spirit' was equivalent not to the Holy Spirit but to our own inner spirit, reason, or experience. By the mid-twentieth century, the synods and general assemblies even of denominations historically tied to the Reformation began to speak of the Scriptures as an indispensable record of the pious experiences, reflections, rituals, beliefs, and lives of saints in the past, while what we really need in this hour is to 'follow the Spirit' wherever he/she/it may lead us. And we now know where this spirit has led these erstwhile churches; but it is the spirit of the age, not the Spirit of Christ, that has taken them there. "William Placher finely described this broad tendency in modern faith and practice as the 'domestication of transcendence.' In other words, it is not that revelation, inspiration, and authority are denied, but that the surprising, disorienting, and external voice of God is finally transformed into the 'relevant,' uplifting, and empowering inner voice of our own reason, morality, and experience. "Such domestication of transcendence means that the self—or the 'community' (whatever name it goes by) -- is protected from the surprising, disorienting, and judging speech of our Creator. Yet this also means that we cannot be saved, since faith comes by hearing God speak his Word of salvation in his Son (Rom. 10:17). This is not something that bubbles up within us, either as pious individuals or as the holy church, but as a Word that comes to us. It is not a familiar Word, but a strange and unsettling speech that strips us of our moral pretenses, overturns our most intuitive assumptions, disturbs our activistic programs. Basically, we are told to stop talking to ourselves as if we were hearing the voice of God. Through the lips of other sinful messengers, we are put on the receiving end of our identity. We do not discover our 'higher selves' but are told who we really are: treasonous image-bearers of God; we do not find our bearings 'in Adam' toward a fuller sense of inner peace and security but are driven out of ourselves to Christ, who clothes us in His righteousness. ... "While the church is not the master of the text, it is the amphitheater in which the Word creates the reality of which it speaks, the place where a valley of dry bones becomes a resurrected community (Ezek. 37). Just as we come to God with empty hands to receive Christ in salvation, we come to his Word as hearers rather than as judges and lords. Yet even this emptying of our hands is the judging and liberating work of a God who is too gracious to let us have the last word." --Michael S. Horton from his essay "Church of the Word or Word of the Church?" |
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250 | The Threefold Division of the Law | Deut 30:10 | DocTrinsograce | 243321 | ||
"The law of the Lord our God that was handed down to His people through Moses is partly ethical, partly sacrificial, and partly political (ἠθική, ἱεÏᾱτική, and πολῑτá¿ÎºÎ®, respectively). The ethical portion shows in what way each person must be disposed of both toward God most of all, then toward his neighbor. And so, as it stands in judgment upon us for condemnation [Romans 7:8] in our own persons because of the accompanying threatenings joined to it that are against those who have transgressed the law even at the smallest point, so in Christ, who has been made our righteousness by most abundantly fulfilling the law for us at the same time as has he has also satisfied the penalties we owed, the law is so far from harming us that, on the contrary, in Christ, who is laid hold of by faith, we are absolved from its condemnation, we gain the crown which the law promises to those who keep it, and the law itself shows to us who are sanctified by the Spirit of the gospel the path of the good and straight road [Romans 8:21]. "The sacrificial law consists in that internal worship which we owe to God, as a kind of picture offered to our external senses. In addition to this, it trained the Israelites in the external profession of true religion add demonstrated to the people of God, under the tutelage (pedagogia. See Galatians 3:24) He established, the true image both of condemnation, which all men earn because of their transgression of the moral law, and of that freedom which was awaited from the Messiah to come [Hebrews 10:1]. "The political law shows what profit the moral law is in the common society of men and arms the magistrate against its transgressors [2 Kings 21:8]. These laws indeed occur in a scattered fashion, as they have been handed down by God in various times and places. As Moses, in addition, does not describe them with the same tender, they seem to me not inconveniently distributed into these categories and can be, as it were, assembled into one unit." --Theodore Beza (1519-1605) from his A Clear and Simple Treatise on the Lord's Supper |
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251 | Living in Two Kingdoms | Jude 1:8 | DocTrinsograce | 243318 | ||
"First, before we enter into the matter itself, we must keep in mind that distinction which we previously laid down so that we do not (as commonly happens) unwisely mingle these two, which have a completely different nature. For certain men, when they hear that the gospel promises a freedom that acknowledges no king and no magistrate among men, but looks to Christ alone, think that they cannot benefit by their freedom so long as they see any power set up over them [e.g., Felix Manz, Anabaptist]. They therefore think that nothing will be safe unless the whole world is reshaped to a new form, where there are neither courts, nor laws, nor magistrates, nor anything which in their opinion restricts their freedom [cf contemporary Dominion Theology]. But whoever knows how to distinguish between body and soul, between this present fleeting life and that future eternal life, will without difficulty know that Christ's spiritual Kingdom and the civil jurisdiction are things completely distinct. Since, then, it is a Jewish vanity to seek and enclose Christ's Kingdom within the elements of this world, let us rather ponder that what Scripture clearly teaches is a spiritual fruit, which we gather from Christ's grace; and let us remember to keep within its own limits all that freedom which is promised and offered to us in Him [cf Romans 6:1, 2; Galatians 5:13; 2 Peter 2:18, 21]. For why is it that the same apostle who bids us stand and not submit to the 'yoke of bondage' [Gal. 5:1] elsewhere forbids slaves to be anxious about their state [1 Corinthians 7:21], unless it be that spiritual freedom can perfectly well exist along with civil bondage? These statements of his must also be taken in the same sense: In the Kingdom of God 'there is neither Jew nor Greek, neither male nor female, neither slave nor free' [Gal. 3:28, Vg.; order changed]. And again, 'there is not Jew nor Greek, uncircumcised and circumcised, barbarian, Scythian, slave, freeman; but Christ is all in all' [Colossians 3:11]. By these statements he means that it makes no difference what your condition among men may be or under what nation's laws you live, since the Kingdom of Christ does not at all consist in these things [John 18:36]." --John Calvin, from his Institutes of the Christian Religion (1559) |
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252 | Led by the Spirit within the Law | Gal 5:18 | DocTrinsograce | 243316 | ||
"The 'leading of the Spirit' in view here does not refer to mystical elements in divine guidance, but to the moral character of Christian behavior; god's son's are to exhibit the family trait of holiness, and this implies putting sin to death through the power of the indwelling Spirit (Romans 8:13). --Dr. Sinclair Ferguson (1948-), Ph.D. University of Aberdeen "Although at the popular level 'being lead by the Spirit' [Galatians 5:18] is sometimes understood to direct guidance by the Spirit [mystical elements], Paul's concern lies elsewhere. In context it functions as the other side of the coin to the imperative 'walk by the Spirit' in v16. That is, believers who walk by the Spirit do so because they are following where the spirit leads; and the pattern after Christ Himself -- whom Paul has earlier described as 'the one who loved me and gave Himself for me' (v2:20). "This is why Torah observance is totally irrelevant; for the one led by the Spirit in 'the law of Christ' the aim of Torah has been fulfilled. Thus, even though the main concern in this section is with the sufficiency of the Spirit over against the sufficiency in a context where Torah observance no longer obtains. 'It is all right to be done with Torah,' he says, 'because the Spirit can handle the flesh; indeed to be led by the Spirit eliminates the need to be under the Law.'"--Dr. Gordon Fee (1934-), Professor Emeritus of New Testament Studies at Regent College in Vancouver; honorary Doctor of Divinity degree from Northwest University in Kirkland, Washington; ordained minister of the Assemblies of God (USA) "Another largely misunderstood verse is 1 John 4:1: 'Beloved, do not believe every spirit, but test the spirits to see whether they are of God.' It's widely held that the testing of spirits in this verse refers to judging personal feelings as to whether they are divinely produced or not. In context, however, the reference is to judging the doctrinal teachings of teachers who call themselves Christian." --Dr. M. Blaine Smith, D.Min. Fuller Theological Seminary |
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253 | Our Great God | Jer 23:24 | DocTrinsograce | 243314 | ||
"The whole creation, from the seraph down to the indivisible atom, ministers to the Supreme Will, and is under the special observation, government, and direction of the Omnipotent Mind – who sees all, Himself unseen; who upholds all, Himself unsustained; who guides all, Himself guided by none; and who changes all, Himself unchanged." --Augustus Toplady (1740-1778) |
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254 | A Contrite Heart | Luke 7:48 | DocTrinsograce | 243312 | ||
"Men despise that which is broken, but God will not. He despised the sacrifice of torn and broken beasts, but He will not despise that of a torn and broken heart. He will not overlook it; He will not refuse or reject it; though it make God no satisfaction for the wrong done Him by sin, yet He does not despise it." --Matthew Henry (1662-1714) |
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255 | Constitution of the Heart Cannot be Hid | Luke 6:49 | DocTrinsograce | 243310 | ||
"Those speak foolishly who ascribe their anger or their impatience to such as offend them or to tribulation. Tribulation does not make people impatient, but proves that they are impatient. So everyone may learn from tribulation how his heart is constituted." --Martin Luther (1483-1546) |
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256 | The Effort of Repentance | Prov 19:24 | DocTrinsograce | 243308 | ||
"Repentance is looked upon as a tedious thing, requiring great effort; but men are content with their dregs and do not care to stir. They would rather go sleeping to hell than weeping to heaven. 'A slothful man hides his hand in his vest' (Proverbs 19:24); he will not strike his breast. Many would rather lose heaven than ply the oar and row on the waters of repentance. We cannot have the world citra pulverem (without labor and diligence); would we not rather have what is more excellent? Sloth is the cancer of the soul: 'Slothfulness tosses into a deep sleep' (Proverbs 19.15). It was a witty fiction of the poets that when Mercury put Argus to sleep and closed his eyes with an enchanted flute, he then killed him. It is no fiction that when Satan has lulled men to sleep in sloth by his witcheries, he then destroys them. Some report that while the crocodile sleeps with its mouth open, the Indian rat gets into its belly and eats up its entrails. So too while men sleep in false security, they are devoured." --Thomas Watson (1620-1686) |
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257 | A Promise to All Generations | Rom 9:33 | DocTrinsograce | 243306 | ||
"It was both Abraham's and the Jews' privilege also that they should have this promise to all generations, as Gen. xvii. For two thouÂsand years the covenant to belong thus unto them, and to be entailed on them, and also that 'after the flesh Christ should come of them,' as Rom. ix. 5, and that they should be the root of our covenant, and we but engrafted on them as the ‘natural branches,’ Rom. xi.; and further, that after their eminent breaking off by unbelief, for well nigh two thousand years since, their covenant should be remembered, and for their fathers' sakes all Israel should yet be saved, as in the same chapter. And as the place which be-there quotes out of Isaiah also promiseth that their seed's seed should be converted in a successive way from their second call to the world’s end; and perhaps of every one, at least the most of that nation. And indeed it hath seemed to me to be one reason why all that nation were outwardly holy (which no nation ever was) before Christ's time, that this might be a proÂphetic type that all should one day be inwardly and really holy. How transcendent a privilege is this, then, that they should have something peculiarly promised to them, which is evident even by this also, that AbraÂham and his seed had the peculiar promise of Canaan, which we Gentiles have not." --Dr. Thomas Goodwin (1600-1680) |
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258 | The Word | Deut 6:20 | DocTrinsograce | 243305 | ||
Dear Ed, Verses are connected to each quote. Has there been no 1 Kings 19:12 experience, according to the hermeneutic of Anabaptists, about the verse at the top of each post. Tsk. Tsk! Indeed! (cf Hosea 7:16) Perhaps casting one's eyes upward (Isaiah 51:6a), above the box being containing your own opinion, one will behold the connection. However, it does take looking up, rather than being so focused on one's own composition. (cf 2 Kings 19:30) Our gracious host, the Lockman Foundation, has given us the ability to link comments to Scripture! Thus, as they say, we can expand the marginal notes of the Word. Regardless, I am very happy that my quotes allow you at least a tiny exposure to Reformed Hermeneutic, one that would have remained neglected otherwise. God was so gracious to give us these wonderful men (Ephesians 4) for just such a purpose! Imagine, as I post and you read, Isaiah 55:11 (cf Ephesians 1:9-11), cannot but help to be fulfilled. Therefore, thank you for your close observation! In Him, Doc |
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259 | The Word | Deut 6:20 | DocTrinsograce | 243303 | ||
"You and I are not the first ones to read the Bible. Christians as individuals and the church as a corporation has been hearing, meditating upon, and reading God's Word for its entire history. One of the principal fruits of that corporate reflection upon Scripture has been the church's confession of and about Scripture. When the church faced the challenge posed by Arius and his followers, she did not simply quote Scripture. She composed a confession, a summary of what she understood Scripture to teach about God. When Martin Luther stood before the Diet of Worms, he did not simply quote Scripture. He confessed the singular authority of Scripture over against the authority of popes and councils. This is the Christian practice and it is a biblical practice." --R. Scott Clark (2016) |
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260 | Distinguishing Marks of the Church | 3 John 1:10 | DocTrinsograce | 243302 | ||
"We have stated that the marks by which the Church is to be distinguished [identified and characterized], are, the preaching of the word, and the administration of the sacraments [ordinances of baptism and communion]. For these can no where exist without bringing forth fruit, and being prospered with the blessing of God [John 12:24; 15:5, 8. I assert not that wherever the word is preached, the good effects of it immediately appear; but that it is never received so as to obtain a permanent establishment, except in order that it may be efficacious. However this may be, where the word is heard with reverence, and the sacraments are not neglected, there we discover, while that is the case, an appearance of the Church, which is liable to no suspicion or uncertainty, of which no one can safely despise the authority, or reject the admonitions, or resist the counsels, or slight the censures, much less separate from it and break up its unity. For so highly does the Lord esteem the communion of his Church, that He considers every one as a traitor and apostate from religion, who perversely withdraws Himself from any Christian society which preserves the true ministry of the word and sacraments [1 John 2:19]. He commends the authority of the Church, in such a manner as to account every violation of it an infringement of His own [Jude 1-3]. For it is not a trivial circumstance, that the Church is called 'the house of God, the pillar and ground of truth.' [1 Timothy 3:15] For in these words Paul signifies that in order to keep the truth of God from being lost in the world, the Church is its faithful guardian; because it has been the will of God, by the ministry of the Church, to preserve the pure preaching of His word [Galatians 1:8-9], and to manifest Himself as our affectionate Father [John 14:21], while He nourishes us with spiritual food [Isaiah 49:10; John 6:33-35], and provides all things conducive to our salvation [Romans 8:31-34]. Nor is it small praise, that the Church is chosen and separated by Christ to be His spouse [Revelation 12:1], 'not having spot or wrinkle,' to be 'His body, the fulness of Him that filleth all in all.' [Ephesians 1:23] Hence it follows, that a departure from the Church is a renunciation of God and Christ. And such a criminal dissention is so much the more to be avoided; because while we endeavour, as far as lies in our power, to destroy the truth of God, we deserve to be crushed with the most powerful thunders of His wrath. Nor is it possible to imagine a more atrocious crime, than that sacrilegious perfidy [treachery or deceit], which violates the conjugal relation [marriage] that the only begotten Son of God has condescended to form with us. [Daniel 7:25; 1 Corinthians 16:22; 2 Corinthians 13:8]" --John Calvin from his "Institutes of the Christian Religion" (Book IV, Chapter 1, Section 10) | ||||||
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